Turning to the theme of the Torah (the Law), the author of the epistle reasons about it in the same way as his teacher Paul. He sees several levels of Torah: on the one hand, Torah as legislation...
Turning to the theme of the Torah (the Law), the author of the epistle reasons about it in the same way as his teacher Paul. He sees several levels of Torah: on the one hand, Torah as legislation, as a legal and moral code, and on the other, the inner Torah as a spiritual core and a spiritual and moral imperative that defines a person's relationship with God and his whole life. It is clear that the author of the epistle looks at Christ in the same way as all Christians of that time did: as the only example in the history of the people of God of the living Torah.
Continuing Paul's thought about the Torah and extending it to the Levitical priesthood, he says: just as the Torah by itself does not make a person perfect, so the priesthood existing within the framework of such a Torah, which does not bring to perfection, cannot sanctify the people in all fullness. Paul speaks often and at length in his epistles about the fact that the Torah, even the inner Torah, still does not make a person perfect, that it cannot qualitatively change human nature and free it from the power of sin. But the Levitical priests are the same sinful people as everyone else; none of them revealed to the world examples of the living Torah. And if so, then the sanctification by which God sanctified the people through their priestly action could not be complete. The fullness of the Torah is the living Torah, and the living Torah is Christ Himself.
In Christ there is a change, or alteration, of the Torah, and therefore the priesthood must also change. Of course, this does not mean that some other priestly community or corporation should come to replace the Levitical priesthood. The point is different: it concerns the manner and fullness of the people's sanctification, corresponding to the new quality of their life. In fact, for life in the Kingdom, for abiding as part of the body of Christ, a Christian must be sanctified in all the fullness possible for him, in a way he was never sanctified through Yahwist sacrifices, because no person in a fallen state can be sanctified completely.
But now, in the process of a person becoming a living Torah (and the path in Christ, the path of becoming like Christ, was understood by the first generations of Christians precisely as a person's becoming in Christ as the living Torah), he must be sanctified precisely in fullness, since it is given to him as a created being. And such sanctification is possible only in that spiritual space of the relationship between the Father and the Son where the Church also abides. There the High Priest is already Christ Himself, and the fullness of sanctification also proves to correspond to Him.
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7:11 The apostle now demonstrates that the Levitical priesthood must yield to the priesthood of Christ, because Melchisedec, after whose order he is a priest,
- Is opposed to Aaron, Heb 7:11-14.
- Hath no end of life, Heb 7:15-19,
but "remaineth a priest continually." If now perfection were by the Levitical priesthood - If this perfectly answered all God's designs and man's wants For under it the people received the law - Whence some might infer, that perfection was by that priesthood. What farther need was there, that another priest - Of a new order, should be set up? From this single consideration it is plain, that both the priesthood and the law, which were inseparably connected, were now to give way to a better priesthood and more excellent dispensation.7:12 For - One of these cannot be changed without the other.
7:13 But the priesthood is manifestly changed from one order to another, and from one tribe to another. For he of whom these things are spoken - Namely, Jesus.Pertaineth to another tribe - That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.
7:14 For it is evident that our Lord sprang out of Judah - Whatever difficulties have arisen since, during so long a tract of time, it was then clear beyond dispute.
7:15 And it is still far more evident, that - Both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, but of a quite different order.
7:16 Who is made - A priest. Not after the law of a carnal commandment - Not according to the Mosaic law, which consisted chiefly of commandments that were carnal, compared to the spirituality of the gospel. But after the power of an endless life - Which he has in himself, as the eternal Son of God.
7:18 For there is implied in this new and everlasting priesthood, and in the new dispensation connected therewith, a disannulling of the preceding commandment - An abrogation of the Mosaic law. For the weakness and unprofitableness thereof - For its insufficiency either to justify or to sanctify.
7:19 For the law - Taken by itself, separate from the gospel. Made nothing perfect - Could not perfect its votaries, either in faith or love, in happiness or holiness.But the bringing in of a better hope - Of the gospel dispensation, which gives us a better ground of confidence, does. By which we draw nigh to God - Yea, so nigh as to be one spirit with him. And this is true perfection.